of Christ, presents us perfectly righteous in the sight of
3. Thirdly, Know for your comfort, that this righteousness of Christ, presents us perfectly righteous in the sight of God. "He is made to us righteousness," 1 Cor. 1:30. The robe of innocency, like the veil of the temple, is rent asunder; our righteousness is a ragged righteousness, our righteousnesses are as filthy rags, Isaiah 64:4. Look, as under rags the naked body is seen, so under the rags of our righteousnesses the body of death is seen. Christ is all in all in regard of righteousness. Christ is "the end of the law for righteousness to those who believe," Romans 10:4.
That is, through Christ we are as righteous as if we had satisfied the law in our own persons. The end of the law is to justify and save those who fulfill it. Christ subjected himself thereto; he perfectly fulfilled it for us, and his perfect righteousness is imputed to us. Christ fulfilled the moral law, not for himself—but for us; therefore Christ doing it for believers, they fulfill the law in Christ. And so Christ by doing, and they believing in him who does it, do fulfill the law. Or Christ may be said to be the end of the law, because the end of the law is perfect righteousness, that a man may be justified thereby, which end we cannot attain of ourselves, through the frailty of our flesh—but by Christ we attain it, who has fulfilled the law for us. Christ has perfectly fulfilled the decalog for us, and that three ways:
(1.) In his pure conception.
(2.) In his godly life.
(3.) In his holy and obedient sufferings. And he did this all for us. For whatever the law required that we should be, do, or suffer—he has performed in our behalf. We are discharged by him before God. Christ, in respect of the integrity and purity of his nature, being conceived without sin, Mat. 1:18; and in respect of his life and
actions, being wholly conformed to the absolute righteousness of the law, Luke 1:35; and in respect of the punishment which he suffered, to make satisfaction unto God's justice for the breach of the law, 2 Cor. 5:21; Col. 1:20. In these respects Christ is the perfection of the law, and "the end of the law for righteousness to those who believe." Jacob got the blessing in the garment of his elder brother; so in the garment of Christ's righteousness, who is our elder brother, we obtain the blessing; yes, "all spiritual blessings in heavenly places," Eph. 1:4. We are made "the righteousness of God in him," 2 Cor. 5:21.
"The church," says Marorate, "which puts on Christ, and his righteousness, is more illustrious than the air is by the sun." The infinite wisdom and power of dear Jesus in reconciling the law and the gospel, in this great mystery of justification, is greatly to be magnified. In the blessed Scriptures we find the righteousness of justification to take its various names. In respect of the material cause, it is called the righteousness of the law, Romans 5:17. In respect of the efficient cause, it is called the righteousness of Christ, 1 Cor. 1:30. In respect of the formal cause, it is called the righteousness of God, he imputing of it, Romans 3:22. In respect of the instrumental cause, it is called the righteousness of faith, Phil. 3:9. In respect of the moving and final cause, we are said to be justified freely by grace, Romans 3:24; Titus 3:7.
The law, as it was a covenant of works, required exact and perfect obedience, in men's proper persons; this was legal justification. But in the new covenant, God is contented to accept this righteousness in the hand of a surety, and this is evangelical justification. This righteousness presents us in the sight of God as "all fair," Cant. 4:7; as "complete," Col. 2:10; as "without spot or wrinkle," Eph. 5:27; as "without fault before the throne of God," Rev. 14:5; as "holy, and